We can easily comprehend why Ibn Hishám omits all mention of this episode from his Biography, and why the fact itself is denied by many Moslem theologians.[309] The Prophet's friends were scandalised, his enemies laughed him to scorn. It was probably no sudden lapse, as tradition represents, but a calculated endeavour to come to terms with the Quraysh; and so far from being immediately annulled, the reconciliation seems to have lasted long enough for the news of it to reach the emigrants in Abyssinia and induce some of them to return to Mecca. While putting the best face on the matter, Muḥammad felt keenly both his own disgrace and the public discredit. It speaks well for his sincerity that, as soon as he perceived any compromise with idolatry to be impossible--to be, in fact, a surrender of the great principle by which he was inspired--he frankly confessed his error and delusion. Henceforth he "wages mortal strife with images in every shape"--there is no god but Allah. [Sidenote: Death of Khadíja and Abú Ṭálib.] The further course of events which culminated in Muḥammad's Flight to Medína may be sketched in a few words. Persecution now waxed hotter than ever, as the Prophet, rising from his temporary vacillation like a giant refreshed, threw his whole force into the denunciation of idolatry. The conversion of ‘Umar b. al-Khaṭṭáb, the future Caliph, a man of 'blood and iron,' gave the signal for open revolt. "The Moslems no longer concealed their worship within their own dwellings, but with conscious strength and defiant attitude assembled in companies about the Ka‘ba, performed their rites of prayer and compassed the Holy House. Their courage rose. Dread and uneasiness seized the Quraysh." The latter retaliated by cutting off all relations with the Háshimites, who were pledged to defend their kinsman, whether they recognised him as a prophet or no. This ban or boycott secluded them in an outlying quarter of the city, where for more than two years they endured the utmost privations, but it only cemented their loyalty to Muḥammad, and ultimately dissensions among the Quraysh themselves caused it to be removed. Shortly afterwards the Prophet suffered a double bereavement--the death of his wife, Khadíja, was followed by that of the noble Abú Ṭálib, who, though he never accepted Islam, stood firm to the last in defence of his brother's son. Left alone to protect himself, Muḥammad realised that he must take some decisive step. The situation was critical. Events had shown that he had nothing to hope and everything to fear from the Meccan aristocracy. He had warned them again and again of the wrath to come, yet they gave no heed. He was now convinced that they would not and could not believe, since God in His inscrutable wisdom had predestined them to eternal damnation. Consequently he resolved on a bold and, according to Arab ways of thinking, abominable expedient, namely, to abandon his fellow-tribesmen